luni, 30 decembrie 2013

A Written New Year

For us, the time is a written reality (the first thought about a year is its graphic representation). Firstly, that means that it is a tough reality which can resist to all the changes the people and nature suffer. Anything we write benefits of the toughness of the material used for writing, which is always tougher than the audible words. Besides, a written thing defies its creator, being able to show itself to any other person who reads it.

Nonetheless, a written reality testifies about the weakness of its author. We write because we cannot keep our words safe from any change by only uttering them. In other words, we cannot keep them in our nearby.

When a year comes to its end, it is an uncommon event because our view of time is partly overturned and partly underlined more than we are accustomed.

The coming of a new year overturns our common belief that the time as a written reality is almost unchangeable in spite of the permanent changes of days, hours, minutes, and so on. A new year is a major graphic change, since we have to change our habits of writing and reading the past year.

And if it changes our habits, we see more than usually that the time as a written reality defies all their authors and readers.

Also, the new year exposes all the weakness of those who write and read the graphic signs of time with the belief that they somehow can master it in this way. It is the revelation of our weakness as writers and readers. Moreover, it amplifies the weakness of the writers who confines themselves to the written words, because the new year allows to the former one to encompass in its graphic form a whole part of their life. They know now that they irreversibly lost themselves in a tough, written past.

duminică, 29 decembrie 2013

Raw thoughts

A raw thought should precede its expression through words.

However, we cannot find a thought which is totally free from words.

A raw thought is better known through the words, too. It is known when the words do not follow the pattern of communicating information. According to such pattern, any information can be received and ordered among the things we know. The ordering is granted by the fact that all the things we know use a similar language.

The words of a raw thought come to us in a disordered state. We use to utter raw thoughts in moments of extreme distress, when we have no time to give our words suitable forms. Commonly, those who heard them do not classify them as information, but receive them like physical devices that pull the hearers to some actions. Differently from any information, the raw thoughts are not perceived as some things we know, but as things which need those actions for being known.

The fate of the raw thoughts is not so happy. Like the cries of a child, they ask for action and for interpretation in order to find their meaning. And the cries of a child are understood by a few.

Differently, the common and scientific speeches are merely information. For understanding them, we need especially the knowledge of some particular words and almost all of them leave us unchanged concerning our actions apart from improving our skills of talking.

sâmbătă, 28 decembrie 2013

Freedom and confusion

The freedom as a personal feeling is the withdrawal from any definite action.

We cannot enjoy our freedom otherwise than by living in a confuse manner which is able to clean any trace of a definite action.

Once we execute a definite action, we narrow our space of freedom looking for occupying a certain place among the actions of other people.

The mystic trances, narcotic delirium, deviant sexuality, or the more prestigious  perseverance in following obscure ideals are all forms of confusions and so forms of freedom, even if they are commonly considered examples of dependency.

They cease to express someone’s freedom only if the people lost themselves by doing them, because the freedom must belong to someone. Nobody is free if he feels that belongs to what he supposes that means freedom.

vineri, 27 decembrie 2013


There is no conclusion in human life. Death cannot pretend to be a conclusion, since it is somehow beyond the life.

We always have something to prove about our life, but when we think we can draw a conclusion, the life which goes on without any halt brings us in the middle of another process of proving something else.

To prove something means in fact to be able to repeat something from the process of preparing a conclusion during the various moments or stages of life.

Commonly, it is about a simple message with a few personal features and it is built from our childhood. It expresses the way by which we primarily meant to live, for instance, by being in the nearby of other persons, by avoiding the outer dangers, by fighting with our weakness, or by enjoying what we feel as being pleasant. The life enriches such simple messages, but it cannot modify them. They ever remain intentions which cannot reach to a conclusion.

The personal features are primarily derived from the constitution of our body. For instance, if we have the primary inclination for living a social life, it becomes a boastful, a humble, or a hostile social activity according to our physical beauty or ugliness.

Through repetition, the initial messages take different forms of hiding themselves from the raw state which they had in our childhood. When the messages become clearer to us, we are able to build a mask for them. The most skilful masks are wrongly taken as victories and conclusions. It is always difficult to repeat your primary message and to return to it when the ongoing life uncovers you. And it often does so in virtue of its indifference to the meanings we establish for it.

joi, 26 decembrie 2013


We cannot choose whatever we are able to choose.

Sometimes, one single thing we have chosen gives shape to our entire life by attracting together with it other things about which we could not imagine that were among the things we chose. And those other undesired things restrain our freedom of options.

Surely, this situation occurs especially when we chose persons to be a part of our life: husbands, wives, and children. They have enough force to fill our life with those other things.

Nonetheless, the common and early experience of loving one person or of following one ideal has this consequence, but it is not felt because the unchosen things come into our life slowly. The images which move into the mind of a young person are faster than them. Though caught into the narrow road of an ideal, a career, or a love, the youth have the eyes filled by those images and think that their life still could be in many different ways.

For an older man, the fast play of imagination becomes a play of modifying but not choosing the things which invade his life. That play fascinates because it offers the goal of bringing the things into a better state and those it raises the ambition of wining.

However, if we succeed in having a good marriage, well raised children and the best results in our career, all the personal prestige we got still lacks the choice as its primary source. And the choice makes a thing to be a personal thing.  If we got only victories, they do not really belong to us and for this reason we need appreciation and gratitude from other people. The prestige is a social affair and not a personal achievement.

luni, 23 decembrie 2013

'Who am I?'

The puzzlement caused by the question ‘Who am I?’ is not due only to the impossibility of pointing to a definite self, but because of the difficulty of thinking of us as somebody who is living in the present time.

Though we commonly speak about ourselves using the phrase ‘I am’, we understand it with reference to a past existence which is still powerful in the present time or to a promise of being in the future exactly as we think we are now. [For instance, ‘I am wise’ means that I have lived acquiring wisdom and that I will prove its possession in the future time]

The future cannot be charged of blurring the perception of our present, since the future does not really exist. The cause is the past which is embodied by our parents or other ancestors. Their visible oldness provides to our eyes and so to our main source of knowledge the image of the humans as old beings. Therefore, the desire of reaching the completion as a man or a woman comes to mean an aspiration for becoming someone about which we can discuss as we would do about a person from the past. Finally, the child perceives its sexual organs as a sign of belonging to the world of adults in still an imperfect manner. The child cannot be aware that its sexuality is meant for the future time and primarily tests it with the parents ( if a child got the idea that the sexuality is meant for a future time, still it cannot form any clear image about it, since that future would bring in its life persons who are totally unknown).

In the modern times, there are many ways by which the old persons can hide their real age, so that the young hardly can see in them the truth about the past time, namely that it is a time of decaying. Moreover, the parents are generally accepted and loved, so that the children do not notice the negative side of the state of oldness. As a consequence, the past continues to dominate our self-perception.

duminică, 22 decembrie 2013


When someone feels and believes that his life is empty of any meaning, nothing can change his view. And such emptiness seems to be the key for understanding why do we live.

The emptiness of life is a blurred shape which swallows everything meant to fill it: motivations, resolutions, desires, ideals, and so on. All of them become pretty insignificant when enter the emptiness.

For this reasons, many of them can be easily abandoned when the people know better the emptiness of their life. It happens so especially when someone grows older. An older man is more tolerant with the idea that his life can be filled by somebody and something else than by himself, so that he embraces the stance of a simply watcher of what is going on with other people and agrees to be in their number.

Nonetheless, the young men who believe in their full life proves to be only momentary unaware of its emptiness, because their full life is also full of an abnormal agitation which cannot fit to the monotonous course of any life measured by the rhythm of respiration. Therefore, it seems to be a way of salvation from an obscure feeling of the emptiness belonging to their life.

It seems better to not try to fill that emptiness at all and not to deny its existence. Someone who succeeds in doing this can tell that he lives only from himself and thus he demonstrates that his life belongs to him as much as it possible when it is threatened by emptiness.

But only a few can do this, because we always are tempted to search for a full life in other people. They seem to be full of life, as long as we see them filling their own physical appearance with life. Quite irrationally, we betray ourselves by loving them at least until we discover that they have an empty life, too.

sâmbătă, 21 decembrie 2013

Silent night

The Christmas as a winter celebration needs to bring the people to an uncommon comfort of life by increasing the warmness and the light.

The coldness and the darkness of the winter time cannot be really fought. The people simply retry from them in their places of dwelling.

And everybody dwells in his own place, so that it is hard to believe that the Christmas is a celebration which could be really shared by a whole community. Moreover, the increased warmness and light confine the small groups of humans to a state of self-sufficiency which stops the needs of being together with anybody else.

The Christmas traditions as carols seem to be desperate attempts to belittle the strong individuality which is discovered by the small groups of people especially in those moments.

Though, those traditions cannot fully succeed to do this, since they also praise a small family and a child-god who cannot speak.

The silence of the god blesses the silent individuality of the people. They escape from the feeling that their individuality could be wrong by learning that it is divine. The generosity felt in Christmas time is not caused by a sudden belief in the value of goodness, but rather a way of decreasing the individuality which has received a divine height in order to fit to the humble value of the human beings.

marți, 17 decembrie 2013


An external viewer of the daily movements of a person without being informed about her mind and words can see her as a ridiculous little item moving in a huge frame of things which are totally indifferent to her life.

At the same time, we implicitly confess that we cannot get an overall view of our life and thus we are confident in its great value because we are caught in the midst of the things which surround us.

Therefore, it seems that the things which are indifferent to us make us to believe in the great value of our life.

In this respect, the surrounding things conform to the fact that the indifference means to let other people to live by their own.

When we believe that we got a lot of meanings of our daily life, it is a sign that we live by ourselves and that we lost the normal grip on the real things.

Someone who prides about his busy life is always preoccupied with the things which have a human and thus an artificial origin. The nature does not interfere with our lives. It rather stays in our nearby and finally takes us entirely into it.

sâmbătă, 7 decembrie 2013

Dangerous smile

The habit of appealing to a psychological background of the persons who make errors is not a sympathetic way to see them.

The non-professional psychological scrutiny claims to be a means for understanding other people. But such an understanding is mainly an opportunity for the amateur psychologist to boast himself in his knowledge.

Though his knowledge supposes a greater acquaintance with the analyzed persons, they are in fact banished, since the discovery of their psychological background shows them belonging only to that faraway place of their mind or of their past experiences.

The psychological insights seem gently manner of dealing with the people who offend us because they are thus placed too far from that closeness which create tensions between humans, but also a real mutual concern.

The gentle smile of an amateur psychologist is only his smile, but the harsh judgment of an amateur judge is an affair which involves both the judge and his victim.


The Christian religion has as its core the cross. In other words, it appeals to two forms of extreme cruelty: one is the death provoked by torture and the other the process of dying.

Both of them suppose that the mind or the spirit of a man is drive away from the bodily life. The torture is meant to provoke atrocious pain and thus to leave a narrow place for the activity of the human mind. The process of dying also put the mind in a situation in which it cannot function. A dying man cannot really think of anything.

In such conditions, the mind acts only as a pulsation of consciousness.

It seems unexplainable how could the Christianity could evolve as a spiritual religion starting from the experience of crucifixion. Perhaps we should admit that it did not evolve from it, but rather from the pretty shallow humanitarian spirituality of its time. We see that in our time, too. A Christian preach about love can be replaced by an atheist discourse on the same topic with not so many changes.

The value of the mind acting as a pulsation was explored by many non-Christians. In religion, it is used by the spiritual practices of the Orient which focus on the control of respiration. In non-religious spiritual life, it is present at musicians, painters, writers, but also at those who are not satisfied with a common life. For all of them, the desire to live in another way than according to social habits is preserved by a determination of mind which is felt as their respiration. Without any explanation, their mind has a pulsation orientated to reach their goal of life.

The Christianity correctly saw that such pulsation is most clearly experienced by a mind put in the face of death. It also had a right intuition that it is closer to a superhuman realm than to that of the common social life. However, not all the Christians understood that spirituality of pulsation. They preferred like all of us a shallow and comfortable spirituality.

miercuri, 4 decembrie 2013

Thoughts for deeds

Maybe we should not strive to know what the people think in order to know them, but rather to find out which of their deeds they done during and after they think can be considered as outcomes of their thoughts.

If a deed is such an outcome, all the man could be in that deed, since the thought is the innermost part of a man.

However, our habit of seeing other people’s deeds excludes this kind of scrutiny. We do not put the question ‘Who is the author of that fact?’ only if we do not know his or her name, without thinking of someone’s identity as the author of that deed. Instead, we use to put the question: ‘what does the person x do?’

Thereafter, it seems right to suppose that that person or any person is always behind of her facts. But when a deed is not backed by a thought, it has no person behind it, being only an imitation of other people’s deeds into specific circumstances. Among the circumstances are the unspoken intentions which we commonly and falsely take as being thoughts. And when a deed is backed by a thought, the thought is wholly visible in that deed.

For instance, if we see a man deepened into meditation, we know that he succeeded to be a halt in his ongoing course of life.

luni, 2 decembrie 2013


The words are faster than the facts to which they refer.

For this reason, they go farther than them and generate new facts than those which they were meant to be described.

The facts go slowly to the point whence they become able to be appropriate subject matters for a discussion. They firstly provide an image about which we can discuss by exploring their most visible shapes, since the words as forms of speaking are closer to the forms of some objects than to their content.

The dead objects provide easier and faster such an image and thus the sciences of lifeless objects can grasp the forms of their objects through a formal or precise language.

Differently, a living object as a human being provides a definite image only when it dies. The memories of our known dead persons are supported by a few images and our words about them borrow the sobriety of a scientific discourse: the obituaries try to follow scientifically the shapes we meet in those images.

However, the dead persons have the reputation of haunting the living ones in their dreams or through sudden memories. In such encounters, they cannot be subject matters of our words any longer, but only causes of fear or sorrow. They act so in virtue of the same revelation of their forms. Once we knew about them that they had a certain form, we know that they were different from us and our words. Therefore, we feel the fear of being close to a strange reality or the sorrow of finding that we are totally different from it.

Though in the words related to sexual desire we also use to see the males or females according to their forms, the humans limited to their bodily forms are creations of our sexual words. They cause us fears of being close to a strange reality only when they affirm their own personality. They do this when they start to talk to us about themselves or about their feelings for us. Therefore, the words of love we uttered or heard in a love affair seem strange when we are not involved into it any longer. As long as we are involved, it cannot be grasped a clear image of our lovers.

vineri, 29 noiembrie 2013

Unseen goals of life

The most important goals of life are those which cannot be seen, but about which we can imagine that they somehow look upon us.

Their look is perceived through the fact that we must always to take care of the way we follow for reaching those unseen goals. Because of the tension they instill in us, the unseen goals become more important than those which can be seen. The latter are only accessible targets for our sight and cannot act upon us. Among them are the most of the social ranks and positions which can be easily seen and described by looking at other people.

The more important goals concern the desires of self improvement. They cannot be seen among other people because a self cannot confound itself with another self.

Moreover, since they are not seen, we cannot precisely know when we touch those goals. Who could be sure that he did reach the height of his possible improvement?

For being closer to them, we need both the effort of following the way to them and the power of not following instead one of the many unimportant goals with which everyone meet in the ordinary course of life.

joi, 28 noiembrie 2013

Extreme lucidity

We develop our moral conscience by indiscriminately mixing into a whole what is good and what is beautiful to do, and what the authorities ask us to do.

To act well comes to mean to plunge into a confusion with which other people agree.

Meanwhile, the bad is known in clear forms. Not because we would have a clear meaning of it, but because it is known as something which wholly belongs to us, since the other people condemn us for it.

Since the bad has the privilege of being clearer than the good, the wrongdoers cannot be accused of being confused people. On the contrary, they prove an excess of lucidity.

For instance, a murderer or a molester knows the simple truth that we really can do everything we want with another human being.

Therefore, the morality cannot proud itself as a way of illuminating people about the correct behavior. It must primarily to become a pleasant and seductive manner of blurring the human lucidity. A simple “do what the society wants you to do” is far from being seductive.

miercuri, 27 noiembrie 2013

An ideal dwelling place

The church seems to be the ideal dwelling place for a human community.

The conflicts between the members of the same community are moderated when they know that they have to live in the same place and also the feelings of indifference are greatly removed.

At the same time, the idea of living together is one of the sources of the conflicts.

Therefore, it is necessary to posit an extraneous reason for the fact of living together than the goal of being members of the same community.

In a place like a church, the members of the community know that they live together in that place for such an external reason. Though they form a community, each of them is there in the name of a personal relation to somebody who would be different from any of the members, since he is a god.

In other dwelling places, each of the members of the community tries to build for himself a personal and external motivation for living together with other people. For instance, the members of a family need often to remind themselves that it is worthy being a mother, a father, or a son. Many of them make use of the external social habits of praising the motherhood, the fatherhood, and so on as like as the believers call for God.

marți, 26 noiembrie 2013


Since we live the most time of our days without any notable event, we should admit that the day is not a correct measure for our life.

It is only a desirable measure. We want lo live as if the cosmic division of time would enter our lives with almost the same force of acting. But the days with no notable events cannot be counted as parts of life when we really act. They are periods of survival.

The survival has not its own measure: it is the time whence we avoided a danger or we got a relief to the time when we encountered another danger or relief.

Thus, our life borrows the measure belonging to the bad or good events we seldom live. As like as we prefer to believe that the days measure our life, we like to live by extending the past events beyond their real meaning. We imagine that they spread their good or bad value over the neuter time of survival.

Though, the survival itself seems to impose the values of the events, since it occupies the longest duration of our life. If we do not realize that we live a time of survival and conceive it as an intermediate expectation of some events, the events convey positive feelings, even if they have a bad meaning [for instance, the death of a relative comes to be felt as a positive occasion for showing our importance at the funeral]. On the contrary, a deep consciousness that we survive most of our time minimizes the importance of any event or increases the negative feelings concerning a bad one.

duminică, 24 noiembrie 2013

The Same

Sometimes, we have not to say about us anything which is clearly different from what we would say about somebody else.

A natural attitude would be simply to point to those other people who are like us when we try to find ourselves.

For this, we should use only a finger. The finger would mark the end of our personality and the people to which it points would represent a self-discovery.

The fear of disappearing among those people makes us to replace such a simple gesture with inventions of some passions we would share with them.

The invented passions only hide us from ourselves. The same thing happens when we try to distinguish from other people making up contrary beliefs. We cannot find ourselves in those outrageous opinions we held just for being different from others. Sometimes, they tell that we are not different at all.

Real passion

Though a passion is caused by its object, its main effects are not felt in the relation between the passionate one and the object of his passion, but in his way of life.

The passion stresses his rhythm of life. A simple day becomes a stage in his passion and so the succession of the days shows itself as a series of grave steps to the indefinite end of the passion.

When the object of the passion disappears, be it a person or an ideal, the life cannot return to its normal rhythm. By a normal rhythm of life, we mean the faint passing of days according to the succession of the movements of the earth.

When the object of passion disappears, the grave steps learned in the course of the passion do not carry the man to a certain goal, but dig into his present life. Therefore, every day seem to be a problem and to hide a meaning which cannot be reached in the absence of the object of the passion.

The unrest caused by that rhythm describes a passionate life. Those who have this sort of life naturally replace the lost object of their passion with another one. Thus, they prove the secondary importance of the objects of their passions. For the outside observers they seem to be unserious in their passionate feelings. If the objects are persons, they seem to be simply conquered by sexual desires. However, a passionate life embodies the passion more than a passion confined to a single object or person.

joi, 21 noiembrie 2013


The happiness is commonly conceived as a state. A state of happiness seems to mean especially a manner of delaying what should naturally happen with us.

A prolonged state of happiness as we generally conceive to be the possession of wealth, health, or peaceful relationships makes from that delay a way of opposing to the natural course of events.

The closeness to what is unnatural reveals itself by the unnatural and calm religious feelings which especially enter the minds of those which live a prolonged happiness.

However, it is still hard for many of them to fight with the final revelation of the death as a natural end of their life.

The experience of death tells us that we finally do not wish for a long delay of the natural course of life, but just for a small one, since in the nearby of death we want, pray, or beg to live only a little longer.

For this reason, those who reach the happiness just for short durations are satisfied with their life. They can get the necessary delay even from the simplest things: rearing children, getting drunk, having a job and so on. If they are still unsatisfied, the reasons are not natural. Their complaints are mainly due to the social habit of equating the happiness with a prolonged state. For instance, the suicide has almost always a social conflict as its cause.

luni, 18 noiembrie 2013

Narrow civilization

The progress of the mankind is most visible through the objects we use in an epoch or another.

They seem to measure how the mankind extend itself and conquer the non-human reality.

However, we may interpret such expansion in a defensive way, since all the invented objects follow the pattern which is applied in the changeable fashion. The clothes are created for protecting our bodies and for making us agreeable to a society which could refute our naked or bad clothed body. In every case, there are envisaged those people who can see us or be in contact with us.

The technological progress and the elevated discourses of the civilized world diversify the range of the same pattern. Our weak personalities can be defended by hiding them under the ability of using and possessing variegated technological means. In the same manner, we become publicly accepted if we can use an elevated language about the high values of humanity.

Again, the target is the nearby public and so the progress is not bothered by the non-civilized world, in spite of the precise information we can get about it through the same technological means.

Far away from it, all the civilization we use to claim for us is contradicted by the cruelty and the poverty of the non-civilized world. The victims cannot hide their weakness like us, but the narrowness of the civilized world does it in their place. It seems that it is vital for a civilized man to not see and recognize his natural weakness in other people. Anyway, he could gain only a narrow and shallow civilization, not higher than the trivial concern of choosing the best clothes.

sâmbătă, 16 noiembrie 2013

The eyes of the night

The prevailing use of sight in our daily life could replace the current view about our existence by using spatial terms. Instead of a phrase like ‘we are in the world’, we could use more adequately ‘we see and we are seen in the world’.

As like as we admit that the world does exist even if we do not activate into it, we should accept that we are still seen when we cease to exercise our faculty of sight.

The way how other persons see us is especially negative. Even if they have warm feelings for us, the image they form in our absence is cold because of that absence.

It can be supposed that the lifeless things see us in the same manner. They see by mirroring the person who used them or was in their nearby.

Our image in their mirror is always smaller than that we form by ourselves. Its coldness is expressed by the fact that we can be represented in it without any special favor. We are mirrored together with any other unimportant thing which surrounds us. It is a great contrast to the common expectation of being seen by other people with some sympathy.

Besides, we know that the world has a right image about us, since finally our corpse will not represent something else than an unimportant thing among others.

The night is the time when most of the sympathetic eyes are closed, so that we often feel then as if we could become a suitable prey for the malevolent eyes of the surrounding things.

Their kinship with our corpse could make us to see them as our funeral portrait. For this reason, the insomniacs fight to spend their nights more intensively than they do in the daytime. It is a battle to keep the surrounding things in their property. A night of love can be also described as a fight for preserving our bodies alive.

vineri, 15 noiembrie 2013


There is not any conversation which could make you to not forsake your interlocutor in virtue of that conversation.

You might keep on talking because of your feelings to that interlocutor or in the name of some rules of politeness, but the elevated subject matters exhaust your power of concentration and the trivial ones cease fast to be taken seriously.

All the words prove to be lifeless or at least to not have that life which can bind two interlocutors.

The humans can be bound together rather through sounds which do not seem to be exclusively human: the moans of sufferance or sexual pleasure keep the humans together for compassion or intercourse.

Since the moans are prolonged imitations of the sounds of respiration and of the beating of the heart, we might say that they attract the men to each other because they reproduce the music of the life itself. Different from the words, those sounds are really close to life.

The communion through moans naturally finishes by itself after a certain time. But the common practice of talking transforms such a natural end into an artificial one, because of the words of compassion or love which interrupt the moans. The communion is broken by them temporarily or for ever. It is often possible to be reversed in cold, conventional words.

We learn such function of the words from our early childhood. We come into the world uttering moans of sufferance for getting mother’s compassion. When we got it and the communion of moans seemed to be continued through moans of love, the moans are suddenly replaced by words. The words come ultimately from the society, not from our mothers and they can be easily interrupted as any other conversation.

Thus, Oedipus’ complex mainly tells about the way we are betrayed by words and secondarily about a refuted sexual relation with one of our parents.